of an ancient writer,* "and does not maintain the bond of peace, not only fails to receive any benefit from it, but rather uses it as a witness against himself." It is in reference to this mystical Union that the Apostle assures us that we, "being many, are one bread and one body."† The bread consisting of many particles or grains of corn, concocted into one mass, is emblematic of that strict association, and, as it were, incorporated union, which should be maintained among all Christians. The same thing is signified by the original connection of the Sacramental Ordinance with the Feasts of Love and Charity, (agapa,) mentioned, as is generally supposed, by Saint Peter and Saint Jude; which, we are told, in early times, either preceded or followed the celebration of that Ordinance. At these Feasts it was usual that all should eat together in common, without distinction of persons; the * Augustine; vide Suicer. Thes. Eccles. Tom. 2, p. 1145. † 1 Cor. x. 17. See the Necessary Doctrine and Erudition, &c. p. 268, in the Formularies of Faith, republished at Oxford, 1825. 2 Peter ii. 13; Jude ver. 12. I am aware that there is a variety in the readings of both passages of Scripture above cited. The Vulgate, however, together with other good authorities, agrees with the reading here adopted. There is some obscurity, as well as difference of opinion, about these Love-Feasts of the early Christians. See Tertull. Apol. c. 39; Suicer. Tom. 1, p. 24, 25; Lardner, Vol. 7, p. 311; Cave's Prim. Christ. Part 1, c. 11, p. 344. abundance of the rich supplying the deficiency of the Poor, and all regarding each other as Brethren. In short, there can be no doubt that the primitive Christians were duly sensible what was required of those who partook of the Lord's Supper, and with what disposition of mind the participation of it should be accompanied for we are informed by a Heathen Governor under the Emperor of Rome, that when the Christians met to celebrate their Religious Festivals, there was "a solemn compact and combination among themselves, that they would do no hurt to each other, but live together as Brethren and Friends."* 2. But this holy Ordinance is more particularly a Sacrament, or Commemoration, of our Redemption by the death of Christ. "This do in remembrance of me!" As the Paschal Solemnity among the Jews was a commemoration of their deliverance, or redemption, from Egyptian bondage; in like manner, the Sacrament of the Lord's Supper was ordained to preserve in the minds of Christians a memorial of their much more important redemption from the slavery of Sin; to preserve a remembrance of their great Benefactor, who, taking upon himself the penalty due to their offences, led a persecuted, laborious, and necessitous life, * Vide Plin. Lib. 10, Ep. 97. The cibus promiscuus et innoxius may be referred to the Eucharistical Feast. N and submitted to the painful and ignominious death of a slave. It was in contemplation of the ineffable benefits derived to mankind from this act of divine mercy, that the Sacramental Ordinance obtained the name of Eucharist, òr a Sacrament of Praise and Thanksgiving. We are told by an ancient Ecclesiastical Writer, that "when the bread and wine was brought to the presiding Minister, he offered up praise and thanksgiving to God, in a prayer of considerable length; to which the people replied, "Amen." After which, the Bread and Wine were distributed; "and this aliment," says he, "we call the Eucharist, of which none but true believers are allowed to partake."* 3. It is, moreover, an object or design of the Sacrament of the Lord's Supper, that Christians might thus have the means of renewing and confirming the vows made at their Baptism. By this latter Ordinance they were admitted into the Covenant of Grace; they promised "to fight under Christ's banner against Sin, the World, and the Devil, and to continue Christ's faithful soldiers and servants unto their lives' end." But how often have we occasion to be reminded of these promises How frequently since our Baptism have we * Justin Mart. Apol. 1, p. 127. Ed. Grab.-See also Apostol. Constit. Lib. 8, c. 13; Hey on Article 28, p. 319. 2nd. Ed. fallen into actual sin, and forgotten the obligations under which we entered into Covenant with God, and devoted ourselves to his service! It has been properly observed, therefore, that the Eucharist supplies the deficiency of Baptism; which, though it devoted us to God at first, cannot reconcile us to him for sins committed afterwards; because it is but once administered, and cannot be repeated. Such being the object and design of the Sacramental Ordinance, we can be at no loss to recollect the great and essential benefits which we derive from it. We have hereby a spiritual communion with Christ our Saviour: "The Cup of Blessing which we bless is it not the communion of the Blood of Christ?-the Bread which we break is it not the communion of the Body of Christ?"* As by sensible and material food our bodies are supported and nourished; so, by the participation of this mystical food our souls are elevated and excited to the contemplation of celestial things; our faith strengthened, our hopes of pardon and grace confirmed, and, a spiritual life renewed within us. This is what our Church Catechism implies by "the strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are strengthened * 1 Cor. x. 16. and refreshed by the Bread and Wine." In this view of the sacred elements they may properly be called, in the somewhat quaint phraseology of an ancient Writer, "The medicine of Immortality, which is an Antidote to preserve men from death, and to give them a Life, which is everlasting through Jesus Christ."* If there was any truth in the doctrine of Transubstantiation, the Body and Blood of Christ must be received by the wicked as well as the good. Whereas, our Church expressly declares that these "are verily and indeed taken and received only by the faithful in the Lord's Supper." "As the legal Sacrifices, (says Cudworth) with the Feasts upon these Sacrifices, were federal rites between God and Man; in like manner, the Lord's Supper, under the Gospel, which we have already proved to be a Feast upon a Sacrifice, must needs be a Feast of Amity and Friendship between God and Man; whereby, eating and drinking at God's own table, and of his meat, we are taken into a Sacred Covenant, and inviolable League of Friendship with him.”† As to any periodical or stated times, at which it is incumbent on us to celebrate this holy Ordinance, neither Christ nor his Apostles * Ignat. ad Ephes. c 20, apud Patr. Apost. Vol. 2, p. 117. Ed. Russell. + Cudworth, ubi supra, c. vi. p. 34. |